0 I
SABBATH-SCHO0i,
Lesson' Quarterly
Mountain View, Cal., January, 1909
[Entered as second-class matter October 13, 1904, at the
Post-office in Mountain View, Cal., under the Act of
Congress of March 3, 1879.1
Number 55
Price 5 cents
Lessons on the
Epistle
to the
Philippians
For the Senior Division
Published by
Pacific Press Publishing Company
Mountain View, California
I
n
"Teaching them to observe all things what-
soever I have commanded you ; and, lo, I am
with you alway, even unto the end of the world.
Amen."
"Go ye therefore, and teach all nations, bap-
tizing them in the name of the Father, and of
the Son, and of the Holy Ghost."
Worship of Mohammedans at Delhi, India. It is to save men from false worship of eve
kind that our Lord has associated us with Himself.
Sabbath School Lessons on the
Epistle to the Philippians
GENERAL
A
careful reading of the whole epistle to the
Philippians should precede the study of these lessons. Read it
as you would a letter from a friend. Meditate prayerfully upon
it as you read. ,Study the circumstances under which it was
written, and the special instruction which it was intended to
convey.
LESSON I.—Introduction of the Gospel into Philippi.
JANUARY 2, 1909.
Questions.
1.
What vision appeared to the apostle Paul when
he was at Troas ? Acts 16: 8, 9.
2.
What prompt response did he make? Verses
10-12.
3.
Who were with him? Acts 15 : 40; 16: 1-3. •
4.
What is said of the importance of Philippi?
Acts 16: 12. Note
5.
How did Paul begin his labors there? Verse 13.
6.
What woman accepted the gospel? Verse 14.
7.
How did she show her love for the cause ? Verse
15.
8.
As the work continued, what attempt was made to
bring it into disrepute? Verses 16, 17.
9.
How did the apostle put a stop to this proceeding?
Verse 18.
10.
Was not what the girl said the truth? Then why
did Paul rebuke her ? Note 2,
4
SABBATH-SCHOOL LESSON QUARTERLY
11.
What did the masters of the girl then do to Paul
and Silas? Acts 16: 19.
12.
What charge did they bring against them ? Was
the
.
charge true ? Verses 20, 21. Note 3.
13.
What effect did the false accusation have ?
Verse 22.
14.
After Paul and Silas had been beaten, what was
done with them ? Acts 16: 23, 24.
15.
How did Paul afterward refer to' this experience
with the mob ? 1 Thess. 2 : 2.
16.
What did Paul and Silas do after this cruel treat-
ment? Acts 16:25.
•
17. What truth did they thus demonstrate ? Rom.
8 : 35-39.
Notes
1. " The chief city of Eastern Macedonia was near the Thracian
border, on a fertile plain between two mountain ranges. It
derived its name from Philip of Macedon, who took it from the
Thracians, B.C. 358, strongly fortified and garrisoned it, and re-
sumed the working of the gold mines near it. The town had
been called Datum, and still earlier Crenides, 'fountains,' from!
its copious springs. Philippi was the 'first' city reached after
leaving its seaport Neapolis (Acts 16:12, B. V.), northwest
of which it lay, at about ten miles distance, by the Via Egnatia,
a paved Roman road over a steep height called Symbolum. On
the plain of Philippi was fought the famous battle in which
Brutus and Cassius were overthrown by Octavius and Anthony,
B.C. 42. Later, when Octavius had become the Emperor Augustus,
he transported Roman citizens to Philippi and made it a 'colony'
—a miniature Rome, where Roman laws, customs, and language
prevailed, the people were governed by their own magistrates, and
possessed the rights of Roman citizens."—"Bible
Dictionary,"
American Tract Society, Art, "Philippi."
The principal facts which throw light on the epistle to the
Philippians are found in the epistle itself, in the sixteenth chap-
ter of Acts and in 2 Cor. 8:1-5. In Luke's narrative we learn
that Philippi was "the chief city of that part of Macedonia,
and a colony." Acts 16:12. By the term "colony" is meant
SABBATH-SCHOOL LESSON QUARTERLY
that the city was founded, or at least occupied, by Roman citizens,
who had gone there under the direction of the Roman Govern-
ment, and who possessed all the privileges of the inhabitants of
the city of Rome.
2.
Satan could not allow the work to go on unmolested. He
sought to bring it into disrepute by identifying his own work
with it. The damsel who followed Paul and Silas, saying, "These
men are the servants of the most high God, which show unto us
the way of salvation," is said to have been possessed with a
"spirit of divination," margin "python." She was doubtless
a priestess of the Pythian Apollo, whose chief temple and oracle
was at Deft hi. To this celebrated oracle people flocked to re-
ceive information, just as people now go to consult noted Spir-
itualist mediums. The damsel was really a Spiritualist medium,
whom Satan controlled, and through whom he worked. The
effect of her testimony concerning Paul and Silas, though the
exact truth, would be to cause people who were av
orably im-
pressed with their preaching to think that they were in harmony
with her. Paul's rebuking her was in harmony with his injunc-
tion, "Have no fellowship with the unfruitful works of dark-
ness, but rather reprove them." Eph. 5: 11.
3.
The miracle which Paul wrought deprived the men of the
gain which came to them through the girl's soothsayings. This
enraged them against Paul and Silas. On a later occasion, at
Ephesus, a great uproar was made against Paul and his fellow
laborers, by men who thought that their gains were endangered.
Observers of the signs, of the times can not fail to see that this
spirit still is working. Paul and Silas had not, troubled the
city. They had gone quietly about their own work, and all the
trouble had been caused by the men who had brought the ac-
cusation. Satan always charges upon the servants of Christ the
trouble which he himself originates.
LESSON II.— Sharing the Consolation of Christ.
JANUARY 9, 1909.
Questions.
REVIEW :
Relate the circumstances under which the
gospel was first preached in Philippi. What shameful
and cruel treatment did the preachers receive? What
did they do under these circumstances?
6
SABBATH-SCHOOL LESSON QUARTERLY
1.
What took place at midnight in the prison at
Philippi
Acts 16 : 26.
2.
When the jailer saw the prison doors open, what
was he about to do? Verse 27. .
3.
How was he hindered? Verse 28.
4.
What did the jailer then do? What question did
he ask ? Verses 29, 30.
5.
What was the reply? Verse 31.
6.
Is believing in Christ sufficient for. salvation ?
Acts 4 : 12 ; Rom. 10: 8-10. Note 1.
7.
What does belief on the Lord Jesus Christ in-
clude
Eph. 2: 10; 1 John 2: 6.
8.
What was the result of the preaching of Paul and
Silas to the jailer? Acts 16: 32-34.
9.
What characteristic of a true believer did the
jailer manifest?
Ans.-
He rejoiced. See Rom. 15 : 13.
10.
What did. the magistrates do in the morning?
Acts 16:35.
11.
What answer did Paul then make? Verses 36, "37.
Note 2.
12.
In what way did the magistrates acknowledge the
injustice of the course they had pursued? Verses 38, 39.
13.
When Paul and Silas were liberated, what did
they do? Verse 40. Note 3.
14.
In so doing, what words of Paul were they ful-
filling? 2 Cor. 1: 3-6.
Notes
1. ''Believe in the Lord Jesus Christ, and thou shalt be
saved." We must accept perfect belief on the Lord Jesus Christ
as the all-sufficient means of salvation. We are saved by faith, not
by works. The reason so many speak disparagingly of simple be-
lief
;
saying, "It is all right to believe
;
but we must do some-
SABBATH-SCHOOL LESSON QUARTERLY
7
thing, as well," is because they fail to realize the wonderful
comprehensiveness of Bible belief.
Believing,
in the Bible sense,
includes
doing.
When Christ was asked by the Jews what they
should do in order to work the works of God, He replied, "This
is the work of ' God, that ye believe on Him whom He hath
sent." John 6:29. This shows that there is no danger of anti-
nomianism in real faith. Paul says that faith establishes the
law. Rom. 3: 31. Faith is the substance of things hoped for.
That is, everything good that we desire, we may have through
faith. It is faith which brings strength out of weakness, and
light out of darkness, and works of righteousness in the place of
disobedience. Let no one decry faith in Christ, but let all seek
to know what it is in truth.
2.
"Paul and Silas felt that to maintain the dignity of Christ's
church, they must not submit to the illegal course proposed by the
Roman magistrates. The apostles were Roman citizens, and it
was unlawful to scourge a Roman, save for the most flagrant
crime, or to deprive him of his liberty without a fair trial and
condemnation. They had been publicly thrust into prison, and
now refused to be privately released, without proper acknowledg-
ments on the part of the magistrates.
"When this word was brought to the authorities, they were
alarmed for fear the apostles would make complaint of their
unlawful treatment to the emperor, and cause the magistrates
to lose their positions. They accordingly visited the prison, apolo-
gized to the apostles for their injustice and cruelty, and them-
selves conducted them out of the prison, and entreated them to
depart out of the city. Thus the Lord wrought for His servants
in their extremity."—"Sketches
from the Life of Paul," page
79.
3.
"And when they had seen the brethren, they comforted
them, and departed." What a wonderful lesson these words
contain! One would naturally think that Paul and Silas,
after
the shameful and cruel treatment that they had received, were
the ones to be comforted. But no; they had received their com-
fort already. They had been sharers in the sufferings of Christ,
and He had borne their sorrow for them. As God had given them
comfort, they, as good stewards of the manifold grace of God
(1 Peter 4:10), ministered the same comfort to others. From
this we may learn that the proper way to use trials is not to
mourn over them, burdening others in our efforts to obtain
sympathy, but to take
-
the increase of
krace
which God always
gives in tribulation, to those who will receive it, and thereby
be able to testify to others with greater confidence, of the good-
ness of God.
S
SABBATH-SCHOOL LESSON QUARTERLY
LESSON III.— Paul's Desire for .the Church.
Phil. 1:1-11.
JANUARY 16, 1909.
GENERAL
NOTE.—"In
this epistle to the Philippians Paul
commends their Christian zeal and firmness under persecution,
informs them of his own temporal and spiritual condition, and
of the progress of Christianity at Rome, gratefully acknowledges
their continued affection to him, and the receipt of their gift
by favor of Epaphroditus; exhorts them to unity and to a
lowly and unselfish life, like Christ's (Phi]. 2:1-8); warns them
against Judaizing teachers and the example of worldly men
(Phil. 3:1-19). This epistle, written by Paul while a prisoner
at Rome, A.D. 62 or 63, is remarkable for its Christian joy and for
the warm affection the apostle shows for the Philippian con-
verts (Phil. 4:1). It contains important teaching as to the
humiliation and exaltation of Christ (Phi]. 2:5-11), and the
resurrection of believers (Phil. 3:21). The Philippine Christians
are reminded that as believers in Christ they partake of a dignity
and privileges far more exalted than those belonging to them as
Roman citizens (Acts 16:12), and are exhorted to live worthily
of their heavenly citizenship (Phil. 3:20;
1:27)."—"Bible
Dictionary," American Tract Society, Art., "Philippians."
Questions.
1.
Whom does Paul associate with himself in his
salutation to .the Philippians? What does this indicate?
Phil. 1: 1, 2. Note 1.
2.
To whom was the epistle addressed? Verse 1.
3.
What is the office of a bishop ? Titus 1: 5-7 ;
compare 1 Tim. 3 : 1, 2. Note 2.
4.
With what feeling did Paul always remember the
Philippians? Phil. : 3, 4.
5.
Por what was he thankful on their behalf ? Verse 5.
6.
Of what was he confident? Verse 6. Note 3.
7.
Why was it fitting that the apostle should have
this thought of the Philippians? Verse 7.
SABBATH-SCHOOL LESSON QUARTERLY
9
8.
How were they partakers with him in his bonds?
2 Cor. 8: 1-4.
9.
Of what did Paul tell them that God was record,
or witness? Phil. 1: 8.
10.
What was the burden of his prayers for the Phi-
lippians ? Verse 9.
11.
What may we learn by comparing verses 1 and 9?
Ans.— That the fact that people are saints in Christ
Jesus does not prove that they have reached the highest
state of perfection. Saints are to grow in grace.
12.
What is the proper condition to be in when Christ
comes? Phil. 1: 10. Note 4.
13.
With what did the apostle pray that the. Philip-
pians might be filled? By whom does the fruit of right-
eousness come? Verse 11.
14.
Who only can bring forth good fruit? Luke 6: 45;
John 15 : 5.
15.
What must we receive before we can bring forth
the fruit of righteousness? Rom. 5: 17.
Notes
1. In this epistle Paul associates Timothy with himself. In
the salutation of nearly all of Paul's epistles, some one is asso-
ciated with him. This does not indicate that those mentioned
had any share in writing the epistle, but simply that they joined
in the greeting to the brethren. The epistle is written by Paul.
From the preceding lessons we have learned of the establish-
men of the church at. Philippi. The epistle to them makes known
to us when and why it was written. It was when Paul was a
prisoner at Rome. A. peculiar bond of sympathy existed between
Paul and the Philippian brethren,
because they had been par-
takers in the same afflictions which Paul suffered in bringing the
gospel to them (Phil. 1:28-30), and because they alone had at-
tended to his physical necessities (Phil. 4:15). So when they
heard that Paul was in prison in Rome, they sent Epaphroditus,
a prom
1
nent member of the church, with things necessary to Paul's
comfort. While there, Epaphroditus had been sick near unto
10
SABBATH-SCHOOL LESSON QUARTERLY
death. See Phil. 4:18; 2:25, 26. It was by him, after his
recovery, that Paul sent his letter to the Philippians, which is
remarkable for the spirit of love and tenderness that breathes
through it.
2.
In the Bible, the words "bishop" and "elder" are syn-
onymous. See Titus 1:5-7, where both words are used. The
word "bishop" is from a Greek word signifying to look over,
to stand guard as a sentinel. It is in the same sense that the
word "overseers" is used in Acts 20:28, where we read that
Paul told the elders of Ephesus to take heed to the flock over
which the Holy Spirit had made them overseers. The idea of
being overseers of the flock suggests shepherds; and in 1. Peter
5:1-4 we find that the elders are called under-shepherds, Christ
being the Chief Shepherd. An elder who realizes that his duties
are those of a shepherd will know that neither harshness nor
negligence are to he among his characteristics.
3.
"Being confident of this very thing, that He which hath
begun a good work in you will perform it until the day of
Jesus Christ." The fact that the geiod work had been begun
by the Lord was the ground of Paul's confidence in this matter.
"Faithful is He that calleth you, who also will do it." See
1 Thess. 5:23, 24. A work that is begun by man, that rests upon
human power, will surely come to naught, no matter how good
an appearance it presents for a season. Christ is the only sure
foundation. He is able to complete everything that He begins;
and this thought, coupled with the fact of His willingness, as
shown in His beginning the work, should beget the same con-
fidence in all who have given themselves to Him.
4.
The word "sincere" means pure, clear, unmixed. The
Greek word from which it is translated has the signification of
tested by the sun,
as the sun shining through a substance/is the
test of whether or not it is pure, or has an admixture/of some
foreign substance. A Christian who is sincere, is unalloyed.
LESSON 11
7
.--Paul's Unselfish Devotion to Christ.
Phil. 1: 12-21.
JANUARY 23, 1909.
Questions.
1. What did Paul desire that the Philippians should
understand? • Phil. 1: 12.
SABBATH-SCHOOL LESSON QUARTERLY
11
2.
What had been the result of his imprisonment?
Verses 13, 14.
3.
Of what is this a proof ? Rom. 8 : 28. Note 1.
4.
In what two ways was the word preached at
Rome? Phil. 1: 15.
5.
What motive had those who preached from envy
and strife? Verse 16.
6.
What motive prompted the other class? Verse 17.
7.
How did Paul feel in regard to all this? Verse
18. Of what was he assured? Ps. 76: 10. Note 2.
8.
What lesson may we learn from this ? Rom. 8 : 28.
See also 2 Cor. 13: 8.
9.
What did 'Pali' know would be the result? Phil.
1 : 19.
10.
What was his expectation and desire? Verse 20.
11.
With whom had he fully identified himself ?
Verse 21.
12.
In what did he take pleasure? 2 Cor. 12: 10.
13.
Before
.
Paul started on the journey which led to
his imprisonment, for what did he say that he was
ready ? Acts 21: 13.
14.
For whose sake was he ready to die?
Id.;
Phil.
1: 20. • Nate 3.
15.
What did he say concerning his spiritual relation-
ship
Gal. 2 : 20.
Notes
•
1. "And we know that all things work together for good
to them that love God." The superficial observer might fail to
see the fulfilment of this in the case of Paul. The trouble is
that' too many in reading the text think only of selfish good.
They do not_ realize that everything is good which tends to the
advancement of the cause of Christ. And when one has accepted
12
SABBATH-SCHOOL LESSON QUARTERLY
God's will as his will, and realizes that God is ordering all his
ways, he knows and feels that nothing but good can come to
him. This is the only sure preventive of complaining at one's
lot, and worrying over the future. Paul's cruel treatment at
Philippi would have been called by some the worst thing that
could happen to him; nevertheless, if it had not been for that,
perhaps the jailer and his family would not have beard the
gospel. It worked to the good of the jailer, and then to the
honor of Christ, and this was good to the apostle, who had no
ambition but to honor his Master.
2.
There were two classes of people who preached the gospel
in Rome, as a consequence of Paul's imprisonment there. One
class was moved by a sincere love for the truth, the other by
envy. But Paul did not waste time in mourning, and thinking
that the work was all going to pieces. He knew that be himself
was only a servant, and that the Master was competent to care
for His own work. He knew that the truth would triumph, even
if he should die.
3.
"For me to live is Christ. and to die is gain." noSe
who understand this verse as if it read, "For to me to liVe is
Christ, and to die is gain
to
me," can have but a very imperfect
conception of the spirit of the great apostle to the Gentiles. To
read such an idea into the verse is to do violence to the whole
passage. Even if we knew nothing of Paul's character but what
we find here, we might learn that he had no thought of per-
sonal gain (even if that could be secured by death), but only
of gain to Christ. The whole passage is full of expressions of
desire for the advancement of the cause of Christ. Paul's im-
nrisonment has resulted in the furtherance of the gospel, and
he reioices. knowing that he is set for the defense, not of him-
self, but of the gospel. in verse 20 be says that his earnest
expectation and here is that Christ should be magnified in his
body, whether by life or by death. How forced and unnatural.
then. the supposition that in the very next sentence he should
break the continuity of his thought, and speak about his death
being a grin to himself! No; Paul was ready to die "for
the name of the Lord .Tesus" (Acts 21:13), and as his whole
life was given to Christ, his only thought of death wis that
it might also tend to advance the cause.
SABBATH-SCHOOL LESSON QUARTERLY
13
LESSON V.— The Blessed Hope. Phil. 1: 22-30.
JANUARY 30, 1909.
Questions.
1.
What was the one thing that absorbed the apostle
Paul's thoughts? Phil. 1: 18; 1 Cor. 2 : 2.
2.
Whose honor and glory did he wish promoted?
Phil. 1: 20.
3.
How much choice had he, then, between life and
death? Verse 22.
4.
In what condition was he ? Verse 23, first part.
But what did he earnestly desire, as best of all? Verse
23, last part.
5.
Did Paul expect to be with Christ and receive his
reward immediately upon his death? 2 Tim. 4 : 6-8.
6.
Of what day was he speaking when he said that
a crown should be given him "at that day"? Verse 1.
7.
What did Paul himself say, "by the word of the
Lord," as to the only means by which Christ's followers
could be with Him? 1 Thess. 4: 15-17.
8.
Then when Paul, wi" no choice between life and
death, desired to be with 'Christ, as the best thing of
all, for what must he have longed ?— Translation.
9.
Where else do we find Paul using similar lan-
guage? 2 Cor. 5: 4. Note 1.
10.
When only will mortality be "swallowed up of
life"? 1 Cor. 15 : 51-54.
11.
For whose sake was it needful, however, that Paul
should abide in the flesh? Phil. 1: 24.
12.
What did he therefore know that he should do?
Verse 25.
14
SABBATH-SCHOOL LESSON QUARTERLY
13.
How did he expect to cause the Philippians to
rejoice ? Verse 26.
14.
What was Paul's exhortation to them? Verse 27.
Note 2.
15.
How were the Philippians to feel when their
enemies raged? Verse 28.
16.
What great privilege, therefore, was given to the
Philippians? Verses 29, 30.
17.
With what spirit did the apostles endure perse-
cution? Acts 5 : 41.
Notes
1.
The passage in Phil. 1:22, 23 is parallel to 2 Cor. 5: 1-4,
in which three different conditions are brought to view, by the
expressions, "in this tabernacle," "unclothed," and "clothed
upon." There can be no question but that being "in this
tabernacle" signifies our present life, when we, as Paul says
in Phil. 1:24, ''abide in the flesh." Compare 2 Peter 1:13, 14.
The condition of being ''clothed upon" is the state wherein
mortality is "swallowed up of life"; and that is at the coming
of the Lord and the resurrection, when this mortal puts on im-
mortality, and death is swallowed up in victory. 1 Cor. 15:51-54.
When we put on immortality, we are "clothed upon with our
house which is from heaven,"
which is eternal. Consequently,
the ''unclothed" state must be the time between the putting off
of ''this tabernacle" (compare 2 Peter 1:14) and the putting
on of the house from heaven. In other words, it is the state
of death. But the apostle says that while we groan to be re-
leased from the burden of "this tabernaele,"— this infirm flesh,
— we do not groan to be "unclothed," that is, to die, but rather
to be ''clothed upon." That is, the object of the Christian's
longing is not death, but ,the coming of Christ. And since, also,
none can be with Christ except at His coming, it is evident that
when Paul said that he had a desire to depart and be with Christ,
he did not long for death, but for the time of the resurrection
of the dead and the translation of the living.
2.
The word "conversation," in every place where it occurs
in the Bible, has either an entirely different, or else a far wider
signification than the one now commonly given to it. In Ps.
37:14; 50:23 it means "way," as the margin indicates, and as
the Revised Version hai it. In Gal. 1:13 it is evident that the
SABBATH-SCHOOL LESSON QUARTERLY
15
word means Paul's whole course of life as a Jew. In Eph.
2:3; 4:22 it also means "manner of life." This is the most
common meaning of the word. The Greek word from which it
is translated is the same that is rendered "behave" in 1 Tim.
3:15. In Phil. 3:20 the word "conversation" means "citizen-
ship." We are to be strangers and pilgrims on this earth,
having our citizenship in heaven, whence we look for the Lord
Jesus. In Phil. 1:27 the American Revised Version has "manner
of life," and the margin gives the reading, "behave as citizens,
worthily." The idea is the same, and is in harmony with the
statement in Phil. 3:20. Our citizenship being in heaven, our
continuing city is there, and there our names are entered on the
great register. Therefore, our manner of life should be such as
becomes those who say that they seek such a country. In other
words, we should live as citizens of heaven. This present world
is not the Christian's country. Heb. 13:14.
LESSON VI.— In Honor Preferring Another.
Phil. 2: 1-11.
FEBRUARY 6, 1909.
Questions.
1. By what does the apostle exhort to unity? Phil.
2 : 1, 2. Note 1.
2. What must be avoided in everything? How should
we esteem others ? Verse 3.
3. What accompanies strife and vainglory James
3 : 16.
4. What are the evil works that accompany strife ?
Gal. 5 : 19-21.
5. When each esteems others better than himself,
what will it be easy to do ? Rom. 12 : 10.
6. Upon what are we to look ? Phil, 2 : 4. Note 2.
7. Whose mind should be in us? Verse 5.
SABBATH-SCHOOL LESSON QUARTERLY
17
let not each be solicitous (only) for himself, but every one
also for his neighbor." Compare 1 Cor. 12:25.
3.
The true idea of the text is more clearly set forth in the
American Revised Version: "Have this mind-in you, which was
also in Christ Jesus; who, existing in the form of God, counted
not the being on an equality with God a thing to be grasped,
but emptied Himself, taking the form of a servant." The idea
is that while Jesus, having the form of God, had also equality
with God, He did not count that position a thing to be grasped
or held to, while He saw men going to perdition without hope.
He could not enjoy the glory of heaven without trying to save
fallen man. This is the perfect example of unselfishness. He
desired not simply His own welfare, but that of others; He
found His highest joy in contributing to the joy of others. This
enables us to understand what Christ means when He says,
"Enter thou into the joy of thy Lord." It means that the
faithful servant will have the joy that Christ has in seeing the
happiness of souls who have been brought to that happiness
by means of his self-denial.
4.
These expressions, "That at the name of Jesus every
knee should bow" and "every tongue should confess" are
fulfilled when the wicked gather about the New Jerusalem, at
the close of the thousand years. Here the coronation of the Son
of God takes place in the presence of the assembled universe.
The Father presents in panoramic view the history of the greai
conflict between good and evil, and each beholds just that part
in the drama he has acted. "As if entranced, the wicked have
looked upon the coronation of the Son of God. They see in
His hands the tables of the divine law, the statutes which they
have despised and transgressed. They witness the outburst of
wonder, rapture, and adoration from the saved: and as the
wave of melody sweeps over the multitude without the city, all
with one voice exclaim, 'Great and marvelous are Thy works,
Lord God Almighty: just and true are Thy ways, Thou King
of saints; and falling prostrate, they worship the Prince of
life."—"Great Controversy,"
pp.
668, 669.
LESSON VII.— The Light of the World. Phil. 2: 12-16.
FEBRUARY 13, 1909.
Questions.
1. Of how much honor is Christ worthy? John
5 : 22, 23.
SABBATH-SCHOOL LESSON QUARTERLY
19
16. If Christ is thus held forth, what will be the
result? John 12: 32.
LESSON VIII.— Faithful Servants. Phil. 2: 17-30.
FEBRUARY
20, 1909.
Questions.
1.
How did Paul feel at the prospect of giving his
life that the faith of the disciples might be strength-
ened? Phil. 2 : 17.
2.
What did he hope soon to do? Verse 19.
3.
How highly did he esteem Timothy ? Verse 20
(margin). .
4.
What testimony did he bear concerning him ?
Verses 21, 22.
5.
What hindered Paul from sending Timothy at
once to the Philippians? Verse 23. Note.
6.
What hope did Paul cherish concerning himself?
Verse 24.
7.
Whom, however, did he send at once? Verses
25, 28.
8.
Who was Epaphroditus? How did he happen
to be with Paul? Verse 25; chapter 4: 18.
9.
What trouble came to him while he was in Rome
Phil. 2: 26, 27.
10.
How were the brethren asked to receive
Verse 29.
11.
How had Epaphroditus shown his devotion to
the cause? Verse 30.
20
SABBATH-SCHOOL LESSON QUARTERLY
12.
What does the phrase "to supply your lack of
service toward me" imply ? Phil. 4 : 15, 16.
13.
Wherein, then, was the lack? Verse 10.
14.
What had the Philippians thus shown themselves
prompt to do ? Gal. 6 : 10.
15.
What served to make them more mindful of Paul's
need ? Phil. 1: 30.
Note
When Paul wrote the epistle to the Philippians, he was in
prison, awaiting his trial. Epaphroditus had come from Philippi
with assistance for him, and while waiting on him was taken
sick. Paul's anxiety was not for himself, but for the brethren
in Philippi, not only for their spiritual welfare, but because of
their anxiety about Epaphroditus. So he sent him back, although
he really needed his help, and designed, moreover,
to send Timothy.
But he did not yet know how it would go with him at his trial.
He might be put to death, he might have a little respite, or he
might be set at liberty. As soon as he should find out how his
case would turn, he would send Timothy, thus parting from his
dearest friend and helper.
LESSON IX.— Knowing Christ. Phil. 3: 1-7.
FEBRUARY
27, 1909.
SUGGESTION.
-
Read the two chapters studied, and fix in mind
the points developed in the previous lessons. Be able to state
clearly the relation existing between Paul and the Philippiau
brethren, and the Circumstances under which the epistle was
written.
Questions.
1.
With what exhortation does the third chapter of
Philippians open ? Phil. 3 : 1.
2.
How important does this admonition seem to be?
Phil. 4 : 4 ; Heb. 3 : 6.
SABBATH-SCHOOL LESSON QUARTERLY
21
3.
Who only can rejoice in the Lord? Bora. 5 : 1-3, 11.
4.
Against what did Paul warn the Philippians ?.
Phil. 3: 2. Note 1.
5.
What is meant by the "concision" ?
Ans.—
The circumcision, i.
e.,
the Jews. See verse 3. Note 2.
6.
Who are the truly circumcised ? Phil. 3 : 3 ; RoM.
2 : 28, 29.
7.
What did circumcision indicate? Rom. 4 : 11.
8.
Were circumcised people counted as true children
of Abraham if they had not righteousness ? Rom. 4 : 12 ;
Matt. 3 :
9.
If an outwardly circumcised person had not
righteousness, how was his circumcision counted? Rom.
2 : 25.
10.
Who alone is man's righteousness? 1 Cor. 1: 30;
Jer. 23: 5, 6.
11.
Then in whom must all the truly circumcised have
trusted ? Col. 2 : 10, 11.
12.
If outward observances could avail for any one,
how did Paul stand
Phil. 3': 4.
13.
What were some of the things in which he once
trusted ? Verses 5, 6.
14.
How could he trust in his zeal in persecuting the
church ? Acts 26: 9.
15.
Why was he not perfect, since he was blameless
"touching the righteousness which is in the law"? Rom.
3: 20. Note 3.
16.
How did he count all these things in which he
might have trusted? Phil. 3: 7.
22
SABBATH-SCHOOL LESSON QUARTERLY
Notes
1.
The word " dog" is used in the Bible as a term of re-
proach, to signify a shameless, corrupt person. See Rev. 22:15.
2.
From the matter-of-course way in which the apostle goes
on to explain what the concision is,'as contrasted with that which
is only outward, we conclude that by the word " concision " he
means "circumcision." This was a term used synonymously with
Jews, but is here used with special reference to those Jews who
trusted in circumcision as the means of justification. These were
classed with dogs and evil workers, as equally dangerous, for
they would turn all who listened to them away from the sim-
plicity of the gospel, a proceeding classed with the beguiling of
Eve by the serpent. 2 Cor. 11: 3, 4.
3.
" Concerning zeal, persecuting the church; touching the
righteousness which is' in the law, blameless." Besides his birth
and his orthodox training, the two points above mentioned were
perhaps the things upon which Saul, the Pharisee, depended most
for salvation. Believing that the traditions of the fathers were
the commands of God, he was "more exceedingly zealous" for
them than any other man in the nation. Therefore the more he
persecuted those who opposed traditions, the more favor he
thought he was finding with God. Then, too, he was a Pharisee
of the strictest sect. That is, he was most punctilious in the
outward observance of the law. But when he saw the righteous-
ness of the law as it is in Christ, he acknowledged that all the
self-righteousness upon which he had been building his hopes
of salvation was so far short of perfection that it was suf-
ficient to condemn him; and he gladly counted it worse than
useless, that lie might receive the free gift of Christ's perfect
righteousness.
LESSON X.— The Heavenly Calling. Phil. 3: 7-14.
MARCH 6, 1909.
Questions.
1.
When converted, how did Paul regard those things
in which he once trusted for salvation? Phil. 3: 7, 8.
Note 1.
2.
How did he desire to be found? Phil. 3:
SABBATH-SCHOOL LESSON QUARTERLY
23
3.
Why was his own righteousness worthless? Rom.
8: 3, 8; Isa. 64 : 6.
4.
How did the Saviour describe the righteousness
of the Pharisees ? Matt. 23: 25-28.
5.
What does the Lord require of us? Ps. 51: 6.
6.
Who is the embodiment of truth? John 14:6.
7.
How only may we have truth in the inward parts?
John 14 : 23 ; Eph. 3 : 17. Note 2.
8.
Will there be any lack then ? Eph. 3 : 17-19; Col.
2 : 8-10. Note 3.
9.
What did Paul greatly desire ? Phil. 3 : 10.
10.
What is the power of Christ's resurrection?
Acts 2:24.
11.
How may we know this power? Eph. 1 : 15-20.
12.
What is assured to those who know the fellowship
of Christ's sufferings? Phil. 3:10, 11. See also Rom.
8 : 17.
13.
Did Paul count his victory gained? - Phil. 3:12,
13. Note 4.
14.
When only will the warfare end? 2 Tim. 4 : 6-8.
15.
What did Paul forget? Phil. 3 : 13. For what
was he continually reaching ? Verses 13, 14.
16.
What is the calling of God in Christ Jesus 1
1 Cor. 1 : 9 ; 1 Thess. 4 : 7 ; 1 Peter 1 : 15.
Notes
1.
The fact that Paul counted all his own righteousness as
worthless that he might win Christ, is evidence that there was
nothing in it that would in the least help him in the way of
salvation. As he wrote to the Romans, there is no difference
between Jew and Gentile; no one has anything that will com-
mend him to the favor of God.
2.
The righteousness which is by faith of Jesus Christ is
that perfect righteousness which the law requires, but which
24
SABBATH-SCHOOL LESSON QUARTERLY
it can not give to any man. This righteousness God gives freely
to those who have true faith in the blood of Christ. See Rom.
3: 21-25. When it is imputed, it not only cancels the sins of
the past, so that they are no longer counted against the sinner,
but it changes the man, making him righteous,
so that, out of
the good treasure of his heart, he may bring forth that which
is good.
3.
There is nothing that so much exalts the law of God as
the plan of salvation through faith in Christ. The fact that
righteousness must be received as the free gift of God, shows
that the righteousness of the law is perfect; that it is far above
human grasp.. There can be no true morality without faith in
Christ.
4.
"Not as though I had already attained, either were already
perfect." .The thing to be attained is in the preceding verse
said to be the resurrection of the dead. The Christian life is a
continual but victorious struggle unto the end. No matter how
exalted a man's position or how great his attainments in holi-
ness, he is never in this life beyond the necessity of patient
continuance in well-doing. There is always before him the pos-
sibility of still higher attainments.
LESSON XI.—The Heavenly Citizenship. Phil. 3: 15-21. .
MARCH 13, 1909.
Questions.
1.
What was the one thing that Paul wanted to
know and have? Phil. 3 : 8-10.
2.
Did he count himself as having reached perfec-
tion ? Verse 12.
3.
What did he do? Verses 13, 14.
4.
What exhortation does he give to others? Verses
15, 16.
. 5. What is the "same rule" by which we should
walk ? Gal. 6: 14-16.
6. What confidence did Paul, by the Spirit of the
ABBATH-SCHOOL LESSON QuAirrEtax
25
Lord, have in the course which he was pursuing Phil.
3 : 17.
7.
Would he have us follow him regardless of Christ?
1 Cor. 11: 1; Eph. 5 : 1; 1 Thess. 1: 6.
8.
What necessity is there for taking note of 'those
who walk 'according to the rule set forth by Paul.?
Phil. 3 : 18, 19.
9.
Instead of minding earthly things, what should
we mind? Col. 3 : 1, 2 (margin).
10.
Why should we do this? Phil. 3 : 20. Note.
11.
If our citizenship is in heaven, how shall Ave hold
ourselves as relates to this world? 1 Peter 2 : 11 ; Heb.
11: 13-16.
12.
How did David, in the height of his power, re-
gard himself ? Ps. 39 : 12.
13.
Since our citizenship is in heaven, for what pur-
pose do we look for the Saviour's return? John 14 : 1-3.
14.
Before taking us to the eternal mansions that He
has prepared for us, what will He do? Phil. 3: 21 ;
1 Cor. 15 : 51-54.
15.
What is the power by which this wonderful trans-
formation will be effected? Phil. 3: 20, 21; 2 Peter 1: 3.
Note
"For our citizenship is in heaven." A.R.V. This is the
proper reading of the first part of Phil. 3:20. The word "citi-
zenship" expresses the exact meaning of the Greek word. The
idea is that this present world is not our home. 'Our citizenship
is in heaven, where is our King; there is the city which contains
our permanent residence; and we look for our Saviour to take
us there according to His promise. Therefore, as stated in Phil.
1:27, " we should live as citizens, worthily."